1619 英翻中(歌羅西書第6課) Saints alive—and alert 聖徒活著 — 並且警覺 19/06/2026
親愛的主內訪友, 本課可能是歌羅西書比較深入之處. 懇請在進入研讀時, 務必將聖經放在旁邊, 並用禱告的心來悟出保羅所提出的各種哲學思想的必要. 歸根究底, 保羅是要加強說明基督是上帝本性一切的豐盛, 都有形有體的居住在基督裡面. (西 2: 9-10). 不需再加添什麼, 例如: 割禮 .
CHAPTER SIX SAINTS ALIVE—AND ALERT Colossians 2:4–15 第六課 聖徒活著 — 並且警覺 歌羅西書2：4-15
I
recall a story about a pastor who was concerned about some unsavory businesses
that had opened near a school. His protests finally led to a court case, and
the defense attorney did all he could to embarrass the gospel minister. 我回想起有關於一位牧師的故事，該牧師擔心在學校附近開設一些不正當的生意。他的抗議最終導致了一場官司，辯護律師竭盡所能使福音傳道人感到尷尬。
“Are you not a
pastor?” the lawyer asked. “And doesn’t the word pastor mean ‘shepherd’?”
律師問，“你不是牧師嗎？ 牧師的意思是 '牧羊人' 嗎 ？”
To this
definition the minister agreed.
牧師同意他的說法。
“Well, if you are a
shepherd, why aren’t you out taking care of the sheep?”
“那麼，既然你是牧羊人，為什麼不去照顧綿羊呢？”
“Because
today I’m fighting the wolves!” was the pastor’s quick reply, and a good answer
it was.
牧師作了快速很好的回答，“因為今天我在與狼作戰！"
Knowing
that there were enemies already attacking the church in Colosse, Paul offered
encouragement. By heeding his admonitions, the Colossians would overcome their
enemies.
保羅知道已經有敵人在進攻歌羅西的教堂，保羅提供了鼓勵。通過聽從他的告誡，歌羅西書將克服他們的敵人。
1. Keep Making Spiritual Progress (2:4–7)
1. 不斷使教會在屬靈上進步（2：4–7）
In the
Christian life, we never stand still: we either go forward or gradually slip
backward. “Let us go on to maturity!” is the call we must obey (Heb. 6:1,
literal translation). The Christian who is not making spiritual progress is an
open target for the enemy to attack and destroy.
在基督徒生活中，我們永不止步：我們要么前進，要么逐漸向後退。 “讓我們繼續走向成熟！”這是我們必須聽從的（希伯來書6：1，直譯）。沒有取得屬靈上進步的基督徒是敵人進攻和摧毀的公開目標。
The
need for progress (v. 4). Satan is deceptive. He wants to lead believers
astray, and to do this, he uses deceptive words. The Greek term used here
describes the persuasive arguments of a lawyer. Satan is a liar (John 8:44), and by his lies he leads
believers into the wrong path. It is important that we exercise spiritual
discernment, and that we continue to grow in our knowledge of spiritual truth.
需要成長（第4節）。撒但具有欺騙性。他想使信徒誤入歧途，為此，他使用了欺騙性的話語。這裡使用的希臘語是描述律師的有說服力的論點。撒但是個騙子（約翰福音8:44），撒但以撒謊的方式帶領信徒走錯了路。重要的是我們要進行屬靈的認定，並使我們對屬靈真理的認識不斷增長。
The
nature of progress (vv. 5–7). In order to emphasize his admonition, Paul used
several vivid pictures to illustrate spiritual progress.
進展的性質（5-7等節）。為了強調保羅的訓誡，他使用了幾幅生動的圖畫來說明屬靈真理上的進步。
The
army (v. 5). The words order and steadfastness are military terms. They
describe an army that is solidly united against the enemy. Order describes the
arrange[1]ment
of the army in ranks, with each soldier in his proper place. Not everybody can
be a five-star general, but the general could never fight the battle alone.
Steadfastness pictures the soldiers in battle formation, presenting a solid
front to the enemy. Christians ought to make progress in discipline and
obedience, just as soldiers on the battlefield. 軍隊（第5節）。秩序和堅定不移是軍事術語。他們描述了一支堅決團結反對敵人的軍隊。秩序描述了軍隊的安排，每位士兵都在其適當的位置。並非每個人都能成為五星級將軍，但將軍永遠無法單獨作戰。堅定不移地描繪了士兵們在戰鬥中的編隊，向敵人展示了堅實的戰線。基督徒應該像在戰場上的士兵一樣，在紀律和服從上取得訓練進步。
The
pilgrim (v. 6). The Christian life is compared to a pilgrimage, and believers
must learn to walk. Paul had already encouraged his readers to “walk worthy of
the Lord” (Col. 1:10), and later he used this image again (Col. 3:7; 4:5). In
the Ephesian epistle, the companion
letter to the Colossian epistle, Paul used the image at least seven times (Eph.
2:2, 10; 4:1, 17; 5:2, 8, 15).
朝聖者（第6節）。基督徒的生活猶如朝聖，信徒必須學會朝聖的走路步調。保羅已經鼓勵他的讀者 “好叫你們行事為人對得起主”（西1：10），後來他又使用了這個形象（西3：7； 4：5）。保羅在寫給歌羅西書信的同名信以弗所書中，他至少使用了七次圖像（以弗所書2：2，10; 4：1，17; 5：2，8，15）
We are
to walk in Christ the same way we originally
received Christ—by faith. The gnostic teachers wanted to introduce some “new
truths” for Christian maturity, but Paul denounced them. “You started with
Christ and you must continue with Christ,” Paul wrote. “You started with faith
and you must continue with faith. This is the only way to make spiritual
progress.”
我們要以原先接受基督的方式，憑著信心行事為人在基督裡。這諾斯底派的老師想為基督教的成熟介紹一些“新真理”，但保羅譴責了他們。他寫道：“你從基督開始，必須與繼續跟隨基督。” “你從信心開始，必須繼續保持這信念。這是取得屬靈長進的唯一途徑。”
The
tree (v. 7a). Rooted is an agricultural word. The tense of the Greek word means
“once and for all having
been rooted.” Christians are not to be tumbleweeds that have no roots and are
blown about by “every wind of doctrine” (Eph. 4:14). Nor are they to be “transplants” that are
repeatedly moved from soil to soil. Once we are rooted by faith in Christ,
there is no need to change the soil! The roots draw up the nourishment so that
the tree can grow. The roots also give strength and stability.
樹（第7節上半部）。"紮根"是農人用的俗語。希臘語的時態表示 是完成式 “一勞永逸的完成了 '紮根' ”。基督徒不要成為無根的風滾草，而被 “萬般的教義之風” 吹倒（弗 4:14）。它們也不是反復從這土壤轉移到那塊土壤的 “轉基因植物”。一旦我們因對基督的信仰而根深蒂固，就無需改變土壤了！只根吸收這根供給的營養，使樹木得以生長。根部也賦予強度和穩定性。
The
building (v. 7b). Built up is an architectural term. It is in the present
tense: “being built up.” When we trust Christ to save us, we are put on the
foundation;
from then on, we grow in grace. The word edify that is found often in Paul’s
letters simply means “to build up.” To make spiritual progress means to keep
adding to the temple to the glory of God.
建築物（第7節下半部）。'建造' 是建築系的結構術語。是現在的時態：“不斷增強”。當我們相信基督拯救我們時，我們就被建造立足了。從那時起，我們在恩典中成長。在保羅的書信中經常出現的 “教化” 一詞，它的意思僅僅是“積累”。要取得屬靈的進步，就意味著繼續為聖殿增添上帝的榮耀。
The
school (v. 7c). It is the Word of God that builds and strengthens the
Christian. Epaphras had faithfully taught the Colossian believers the truth of
the Word (Col. 1:7). But the false teachers were undermining that doctrine.
Today, Christians who study the Word become established in the faith. Satan has
a difficult time deceiving the Bible-taught believer.
學校（第7節最後部分）。上帝的話語建立並加強了基督徒。以巴弗忠實地教導歌羅西信徒真理的道理（西1：7）。但是，虛假的老師正在破壞這一教導。今天，學習聖經的基督徒已經建立在上帝的話語信仰中。撒但在欺騙已被聖經教導的聖徒，必定有一段艱難的時期。
The
river (v. 7d). The word abounding is often used by Paul. It suggests the
picture of a river overflowing its banks. Our first experience in the Lord is
that of drinking the water of life by faith, and He puts within us an artesian
well of living water (John 4:10–14).
But that artesian well should become a “river of living water” (John 7:37–39) that grows deeper and
deeper. The image of the river flowing from the sanctuary (Ezek. 47), getting
deeper as it flows, probably is what Paul had in mind. Sad to say, many of us
are making no progress—our lives are shallow trickles instead of mighty rivers.
河流（第7節最後部份）。保羅經常使用 “約束" 這個詞很多次。它暗示河流氾濫溢流過河岸成河的景象。我們在主裡的第一次經歷是憑信心喝生命之水，並且祂在我們裡面放了自流井的活水（約翰福音4：10-14）。但是那口自流井應該成為 “生命之活水”（約翰福音7：37-39），並且越來越深。保羅想起了從聖所流出的那條河的圖像（以西結書 47章），隨著它的流淌而越來越深。可悲的是，我們很多人都沒有取得什麼進展 — 我們的生活是淺淺水滴，而不是大河。
Again,
Paul mentioned “thanksgiving” (see Col. 1:3, 12). A thankful spirit is a mark
of Christian maturity.
When a believer is abounding in thanksgiving, he is really making progress!
保羅再次提到“感恩”（見西1：3，12）。屬靈的感恩是基督徒成熟的標誌。當一個信徒充滿感恩的靈性時，他的靈命是真正的在成熟！
By
reviewing these pictures of spiritual progress, we see how the growing
Christian can easily defeat the enemy and not be led astray. If his spiritual
roots are deep in Christ, he will not want any other soil. If Christ is his
sure foundation, he has no need to move. If he is studying and growing in the
Word, he will not be easily enticed by false doctrine. And if his heart is
overflowing with thanksgiving, he will not even consider turning from the
fullness he has in Christ. A grounded, growing, grateful believer will not be
led astray.
通過回顧這些屬靈漸漸成熟的圖畫，我們看到了成長中的基督徒如何能夠輕鬆地擊敗敵人而不會被誤入歧途。如果他的屬靈根基深深地植在基督裡，他就不會想要任何其他土壤根基。如果基督是他確定的基礎，那麼他就無需動彈。如果他正在聖經中學習和成長，他將不會輕易被錯誤的教義所吸引。如果他的心因感恩而滿溢，他甚至不會考慮放棄自己在基督裡所擁有的豐盛。堅定，成長，感恩的信徒不會誤入歧途。
2. Watch Out for
Spiritual Perils (2:8–10)
2. 當心屬靈的危險（2：8-10）
Paul
continued the military image with this warning: “Beware lest any man carry you
off as a captive” (literal translation). The false teachers did not go out and
win the lost, any more than the cultists do today. They “kidnapped” converts
from churches! Most of the people I have talked with who are members of
antichristian cults were at one time associated with a Christian church of one
denomination or another.
保羅繼續從軍事形象，提出以下警告：“當心，以免任何人將您當作俘虜帶走”（直譯）。虛假的老師沒有像今天的信徒那樣出去贏得失敗者。他們 “綁架” 教會的叛依者！我與之交談的大多數反基督教派成員，都是一次與一個教派或另一個教派有聯繫的人。
How is
it possible for false teachers to capture people? The answer is simple: These
“captives” are ignorant of the truths of the Word of God. They become
fascinated by the philosophy and empty delusion of the false teachers. (This is
not to say that all philosophy is wrong, because there is a Christian
philosophy of life. The word simply means “to love wisdom.”) When a person does
not know the doctrines
of the Christian faith, he can easily be captured by false religions.
虛假的老師怎麼可能抓到人？答案很簡單：這些 “俘虜” 無視上帝之道的真理。他們對假教師的哲學和虛幻的迷戀著迷。 （這並不是說所有哲學都是錯誤的，因為存在基督教的生活哲學。這個詞僅表示 “愛智慧”。）當一個人不了解基督教信仰的教義時，他很容易成為被錯誤的宗教所俘獲。
This
philosophy of the false teachers is “hollow and deceptive” (Col. 2:8 niv) for
several reasons. To begin with, it is the tradition of men and not the truth of
God’s Word. The word tradition means “that which is handed down”; and there is
a true Christian tradition (1 Cor. 15:3ff.; 2 Thess. 2:15; 3:6; 2 Tim. 2:2). The important thing
about any teaching is its origin: Did it come from God or from man? The
religious leaders in our Lord’s day had their traditions and were very zealous
to obey them and protect them (Matt. 15:1–20). Even the apostle Paul, before he
met the Lord, was “exceedingly zealous of the traditions” (Gal. 1:14).
虛假教師的這種哲學是“空心的和欺騙性的”（西2：8）。有幾個原因。首先，這是人的傳統，而不是上帝聖言的真理。傳統一詞的意思是“傳下來的東西”；並有真正的基督教傳統（林前15：3比照研讀; 帖后 2:15; 3：6; 提后2：2）。任何教義的重要之處在於其教義的起源：是來自上帝呢? 還是來自人造的？ 在主耶穌的時代，宗教領袖具有他們的傳統，並且非常熱心服從和保護它們（太15：1-20）。甚至使徒保羅在遇見主耶穌之前，也是 “非常熱衷於傳統” 的法利賽人（加 1:14）。
If a
new Christian from a distant mission field were to visit many of our churches,
he would probably be astounded at the ideas and practices we have that cannot
be supported by God’s Word. Our man-made traditions are usually more important
to us than the God-given doctrines of the Scriptures! While it is not wrong to
have church traditions that remind us of our godly heritage, we must be careful
not to make these traditions equal to the Word of God.
如果一個來自遙遠宣教領域的新基督徒來拜訪我們的許多教堂，他可能會對我們所擁有的想法和實踐感到震驚，這些想法和實踐無法得到上帝聖言的支持。我們的人造傳統對我們而言通常比上帝賦予的聖經教義更重要！教會的傳統讓我們想起我們的敬虔傳統是沒有錯的，但我們必須小心不要使這些傳統與上帝的聖言相等。
The
false teachers’ traditions were “hollow and deceptive” for another reason: they
involved “the rudiments of the world.” The Greek word translated “rudiments”
basically means “one of a row or series.” It had several meanings attached to
it: (1) the elementary sounds or letters, the ABCs; (2) the basic elements of
the universe, as in 2 Peter 3:10–12; (3) the basic elements of knowledge, the
ABCs of some system, as in Hebrews 5:12.
But in ancient Greece,
this word also meant “the elemental spirits of the universe, the angels that influenced the heavenly bodies.” It was one of the words in the
vocabulary of the religious astrology of that day.
錯誤的老師的傳統是“空心的和欺騙性的”，這是出於另一個原因：它們涉及“世界的雛形”。希臘語翻譯的“基本” 實質上是指“行或系列之一”。它具有以下幾種含義：（1）基本的聲音或字母，即ABC； （2）宇宙的基本要素，如彼得後書2：3：10-12； （3）知識的基本要素，即某些系統的基礎知識，如希伯來書5:12。但是在古希臘語中，這個詞還意味著“宇宙的基本精神，影響天體的天使”。它是當時宗教占星術詞彙中的單詞之一。
The
gnostics believed that the angels and the heavenly bodies influenced people’s lives. Paul’s warnings to the Colossians
about “new moon” and other religious practices determined by the calendar (Col.
2:16) may be related to this gnostic teaching, though the Jewish people also watched the calendar (Gal. 4:10). One thing is certain:
such teachings about demons and angels were not a part of true Christian
doctrine. If anything, such teachings were satanic.
諾斯底派相信天使和天體會影響人們的生活。保羅對歌羅西人的警告是關於“新月”和日曆確定的其他宗教習俗的（西 2:16），儘管猶太人也觀看了日曆（加 4:10），但這可能與這種不可知論有關。可以肯定的是：關於惡魔和天使的教義，並不是真正的基督教教義的一部分。如果有的話，這樣的教導是撒旦的。
The
fact that this teaching is not after Christ is sufficient to warn us against
horoscopes, astral charts, Ouija boards, and other spiritist practices. The
whole zodiac system is contrary to the teaching of the Word of God. The
Christian who dabbles in mysticism and the occult is only asking for trouble. 這種教導不是在基督之後才是足夠的事實，足以警告我們注意星座，星圖，Ouija板和其他精神主義者的做法。整個十二生肖系統與上帝聖言的教導是背道而馳。迷戀神秘主義和神秘主義的基督徒只是自找麻煩。
Why
follow empty philosophy when we have all fullness in Christ? This is like
turning away from the satisfying river to drink at the dirty cisterns of the
world (Jer. 2:13). Of
course, the false teachers in Colosse did not ask the believers to forsake
Christ. They asked them to make Christ a part of the new system.
But this would only remove Him from His rightful place of preeminence.
當我們在基督裡已經充滿豐盛時，為什麼要遵循空虛的哲學？這就像一般人在令人滿意的河流上能喝好水, 却轉而在世界骯髒的蓄水池中去喝髒水一樣（耶 2:13）。當然，歌羅西的虛假老師並沒有要求信徒們放棄基督。他們要求他們使基督成為新系統的一部分。但這只會將主耶穌從祂應有的地位上除名。
So Paul
gave the true and lasting antidote to all false teaching: “All fullness is in
Christ, and you have been made full in Him. Why, then, would you need anything
else?” (see Col. 2:9–10).
因此，保羅為所有錯誤的教訓提供了真實而持久的解毒劑：“所有的豐盛都在基督裡，而你已經在祂裡面充滿了。那麼，為什麼還要去尋求其他的呢？” （見 西2：9-10）。
We have
seen the word “fullness” (pleroma) before (Col. 1:19). It means “the sum total
of all that God is, all of His being and attributes.” This word was used by the
gnostics, but they did not give it the same meaning as did Paul. To them, the
pleroma was the source of all the “emanations” through which men could come to
God. The highest point in gnostic religious experience was to share in the
pleroma.
在前面（西1:19），我們已經見過“豐滿”（pleoma）一詞。它的意思是 “上帝是所有一切的總和，祂所有的存在和特質。” 這個詞被諾斯底派(gnostics) 所使用，但是他們沒有像保羅那樣賦予它相同的含義。在他們看來，人類發展是所有 “散發” 的源泉，人類可以通過這些散佈流向上帝。不可知的宗教經驗的最高點是分享多發性的腫瘤。
Of
course, there are no emanations from God. The gulf between heaven and earth was
bridged in the incarnation of Jesus Christ. He is declared to be “Emmanuel, God
with us” (Matt. 1:23).
Jesus Christ is the fullness of God, and that fullness dwells continually and
permanently in Him bodily. Once again, Paul refuted the gnostic doctrine that
matter was evil and that Jesus did not have a human body.
當然，上帝沒有在發散(emanations)任何東西。耶穌基督的 "道成肉身" 彌合了天地之間的鴻溝。祂被宣佈為“以馬內利，上帝與我們同在”（太 1:23）。耶穌基督是上帝的豐盛，這種豐盛不斷，並永久地存在於祂的體內。保羅再次駁斥了諾斯底派(gnostics)的教義，即物質是邪惡的，而耶穌沒有人體。
When
Jesus Christ ascended to heaven, He went in a human body. It was a glorified
body, to be sure, but it was real. After His resurrection, our Lord was careful
to assure His disciples that He was the same Person in the same body; He was
not a ghost or a spirit (see John 20:19–29). There is a glorified Man in
heaven! The God-Man, Jesus Christ, embodies the fullness of God!
當耶穌基督升天時，他進入了人體。可以肯定的是，這是一個光榮的身體，但這是真實的。在祂復活之後，我們的主耶穌基督非常注意向祂的門徒保證祂是同一個人。祂不是鬼或靈（見 約翰福音20：19-29）。天上有一位榮耀的人！神人耶穌基督體現了上帝的豐滿！
Now,
the remarkable thing is this: every believer shares that fullness! “And ye are
complete in him” (Col. 2:10). The tense of the Greek verb indicates that this
fullness is a permanent experience. Dr. Kenneth Wuest’s very literal Expanded
Translation reads, “And you are in Him, having been completely filled full with
the present result that you are in a state of fullness.”
現在，值得注意的是：每個信徒都分享這種豐滿！ “你們在祂裡面就完全了”（西 2:10）。希臘語動詞的時態表明這種充實，是一種永久的經歷。肯尼斯·威斯特博士的字面意思是“擴展翻譯”中寫道：“而你在祂裡面，已經完全充滿了你目前處於充實豐滿的狀態結果。”
When a
person is born again into the family of God, he is born complete in Christ. His
spiritual growth is not by addition, but by nutrition. He grows from the inside
out. Nothing needs to be added to Christ because He already is the very
fullness of God. As the believer draws on Christ’s fullness, he is “filled unto
all the fullness of God” (Eph. 3:19).
What more does he need?
當一個人重生在上帝的家庭中時，他就在基督裡完全出生。他的屬靈成長不是靠加上什麼，而是靠營養。他是從內心而向外成長。不需要添加任何東西，因為基督已經是上帝的完全豐滿。當信徒有基督的豐滿時，他 “就被上帝的豐滿所充滿”（弗 3:19）。他還需要別的什麼呢？
Indeed,
there are spiritual perils that the Christian faces. The fundamental test of
any religious teaching is “Where does it put Jesus Christ—His person and His
work?” Does it rob Him of His fullness? Does it deny either His deity or His
humanity? Does it affirm that the believer must have some “new experience” to
supplement his experience with Christ? If so, that teaching is wrong and
dangerous.
確實，基督徒面臨著屬靈上的危險。任何宗教教義的基本考驗是 “將耶穌基督 — 祂的人和祂的工作放在哪裡？” 那會從祂奪走祂的豐盛嗎？這會否認祂的神性還是祂的人性？是否肯定信徒必須要加上一些 “新的什麼經驗” 來補充他與基督的經驗？如果是這樣，那教導是錯誤和危險的。
3. Draw on Your Spiritual Provisions (2:11–15)
3. 使用您的屬靈供應（2：11–15）
Remember
that the false teaching that threatened the Colossian church was made up of
several elements: Eastern mysticism, astrology, philosophy, and Jewish
legalism. It is the latter element that Paul dealt with in this section of his
letter. Apparently, the false teachers insisted that their converts submit to
circumcision and obey the Old Testament law.
請記住，威脅歌羅西教堂的錯誤教導是由幾個要素組成的：東方神秘主義，占星術，哲學和猶太法制。保羅在信中的這一部分中針對的是後者加以處理。顯然，假教師堅持認為他們的叛依者要接受割禮，並遵守舊約律法。
Gnostic
legalism was not quite the same as the brand of legalism practiced by the
Judaizers whom Paul refuted in his epistle to the Galatians. The Jewish
teachers that Paul attacked in Galatians insisted that circumcision and
obedience to the law were necessary for salvation. (See Acts 15 for some
background on this problem.) Gnostic legalism said that the Jewish law would
help the believers become more spiritual. If they were circumcised, and if they
watched their diets and observed the holy days, then they would become part of
the “spiritual elite” in the church. Unfortunately, we have people with similar
ideas in our churches today.
諾斯底的法制主義(Gnostic legalism)與猶太人實踐的法制主義品牌完全不同，保羅在書信中對加拉太信徒進行了駁斥。保羅在加拉太書中所襲擊的猶太教師堅稱，行割禮和服從律法是得救的必要條件。 （有關該問題的某些背景，請參閱使徒行傳15章。）諾斯底律法家說，猶太律法將幫助信徒變得更加屬靈。如果他們被割禮，並且挑選飲食，和遵守聖日，那麼他們將成為教會中“屬靈精英”的一部分。不幸的是，今天我們的教會中有類似想法的人。
Paul
made it clear that the Christian is not subject in any way to the Old Testament
legal system, nor can it do him any good spiritually. Jesus Christ alone is
sufficient for our every spiritual need, for all of God’s fullness is in Him.
We are identified with Jesus Christ because He is the Head of the body (Col.
1:18) and we are the members of the body (1 Cor. 12:12–13). Paul explained our fourfold identification with
Jesus Christ that makes it not only unnecessary, but sinful for us to get
involved in any kind of legalism.
保羅明確指出，基督徒不會以任何方式服從舊約律法制度，它也不會在屬靈上帶來任何好處。耶穌基督就足够滿足我們的每人屬靈需要，因為上帝所有的豐盛都在祂裡面。我們與耶穌基督同在，因為祂是教會身體的元首（西 1:18），我們是教會身體的成員（林前12：12-13）。保羅解釋了我們對耶穌基督的四重認同，這意味使我們捲入任何形式的法制都是不必要的，而且是犯罪的。
Circumcised
in Him (v. 11). Circumcision was a sign of God’s covenant with the Jewish
people (Gen. 17:9–14). Though it was a physical operation, it had a spiritual
significance. The trouble was that the Jewish people depended on the physical
and not the spiritual. A mere physical operation could never convey spiritual
grace (Rom. 2:25–29).
Often in the Old Testament, God warned His people to turn from their sins and
experience a spiritual circumcision of the heart (Deut. 10:16; 30:6; Jer. 4:4; 6:10; Ezek. 44:7). People make the same mistake
today when they depend on some religious ritual to save them—such as baptism or
the Lord’s Supper.
在耶穌身上受割禮（11節）。割禮是上帝與猶太人民立約的標誌（創世記17：9-14）。儘管這是一種物理操作，但它具有屬靈意義。麻煩在於猶太人民依靠身體而不是靈命。單純的身體操作永遠無法傳達屬靈的恩典（羅 2：25–29）。上帝經常在舊約中警告祂的子民要脫離罪惡，並經歷心靈的割禮（申命記10:16; 30：6;耶利4：4; 6:10;結44：7） 。今天，人們依靠某種宗教儀式來拯救他們時，會犯同樣的錯誤，例如洗禮或主的晚餐。
It is not necessary for the believer to submit to circumcision,
because he has already experienced a spiritual circumcision through his
identification with Jesus Christ. But there is a contrast here between Jewish
circumcision and the believer’s spiritual circumcision in Christ:
信徒不必屈服於受割禮，因為他通過與耶穌基督的認同，已經經歷了屬靈的割禮。但是猶太人的包皮環切手術，與信徒在基督裡的屬靈上的包皮環切術之間有這樣的對比：
Jews Believers
external surgery internal—the heart
only a part of the body the whole “body of sins”
done by hands done without hands
no spiritual help overcome sin enables them to over conquering sin
猶太人 信徒
外部手術 內在的心靈
只是身體的一部分， 整個“罪惡的身體”
雙手完成 不用手完成
沒有屬靈的幫助克服罪 使用屬靈的幫助能克服罪惡
When
Jesus Christ died and rose again. He won a complete and final victory over sin.
He not only died for our sins (salvation), but He “died unto sin” (sanctification;
see Rom.
6:10ff). What the law could not do, Jesus Christ accomplished for us. The old
nature (“the body of the sins of the flesh”) was put off—rendered
inoperative—so that we need no longer be enslaved to its desires. The old
sinful nature is not eradicated, for we can still sin (1 John 1:5—2:6). But the
power has been broken as we yield to Christ and walk in the power of the
Spirit.
耶穌基督死後復活。祂在罪惡上獲得了完全而最終的勝利。祂不僅為我們的罪（得救）而死，而且祂 “為罪而死”（成聖；見羅 6：10 比照研讀）。律法無法做到的，耶穌基督為我們成就了。古老的天性（“肉體的罪惡之軀”）被推遲了 — 使之無法運作 — 因此我們不再需要被奴役於它的慾望。過去的有罪性質並沒有根除，因為我們仍然可以犯罪（約翰一書1：5—2：6）。但是，當我們屈服於基督並行事為人，藉由聖靈的能力時，犯罪能力已經被打破。
2. Alive in Him (vv. 12–13).
2. 活在主裡面（12-13兩節）。
Here
Paul used the illustration of baptism. Keep in mind that in the New Testament,
the word baptize has both a literal and a figurative meaning. The literal
meaning is “to dip, to immerse.” The figurative meaning is “to be identified
with.” For example, the Jewish nation was “baptized unto Moses” when it went through
the Red Sea (1 Cor. 10:1–2). There was no
water involved in this baptism, because they went over on dry land. In this
experience, the nation was identified with Moses.
保羅在這裡用了水的洗禮這個例子。請記住，在《新約》中，洗禮一詞既有字面含義，又有比喻含義。字面意思是“進入，浸入”。象徵意義是 “與主認同”。例如，猶太民族穿過紅海時就 “受洗歸於摩西”（林前 1：10：1-2）。但是沒有水參與這種洗禮，因為他們在乾燥的土地上過去了。在這種經歷中，這個國家被認定為摩西。
Paul
used the word baptism in a figurative sense in this section of his letter—for
no amount of material water could bury a person with Christ or make him alive
in Christ. Water baptism by immersion is a picture of this spiritual
experience. When a person is saved, he is immediately baptized by the Spirit
into the body of Christ (1 Cor. 12:12–13)
and identified with the Head, Jesus Christ. This identification means that
whatever happened to Christ also happened to us. When He died, we died with
Him. When He was buried, we were buried. When He arose again, we arose with
Him—and we left the grave clothes of the old life behind (Col. 3:1–14).
保羅在書信的這一部分中，用比喻來表示洗禮一詞，因為沒有多少物質水可以使一個人與基督同葬或使他在基督裡還活著。浸水洗禮就是這種屬靈經歷的寫照。當一個人得救時，他立即被聖靈洗禮進入基督的身體（林前 12：12-13），並與教會的頭耶穌基督認同。這種認同意味著基督身上發生的一切也發生在我們身上。當祂死時，我們與祂同死。當祂被埋葬時，我們也同時被埋葬了。當祂再次升起時，我們與祂一起升起了，我們把舊生活的葬禮衣服丟在後面了（西3：1-14）。
All of
this took place “through the faith of the operation of God” (Col. 2:12). It was
the power of God that changed us, not the power of water. The Spirit of God
identified us with Jesus Christ, and we were buried with Him, raised with Him,
and made alive with Him! (The Greek verbs are very expressive: coburied,
co-raised, and co-made alive.) Because God raised His Son from the dead, we
have eternal life. The practical application is clear: since we are identified
with Christ and He is the fullness of God, what more do we need? We have
experienced the energy of God through faith in Christ, so why turn to the deadness
of the law? God has forgiven us all our trespasses (Col. 2:13b) so that we have a
perfect standing before Him.
所有這些都是“通過上帝的運作的信心”發生的（西 2:12）。改變我們的是上帝的力量，而不是水的力量。上帝的靈使我們與耶穌基督同在，我們與祂一同被埋葬，與祂一同復活，並與祂一同活著！ （希臘語動詞非常富於表現力：同埋，同起來，同活。）因為上帝從死裡復活了祂的兒子，所以我們有永生。實際應用很清楚：既然我們與基督認同，並且祂具有上帝的豐盛，那麼我們還需要什麼呢？我們通過對基督的信仰經歷了上帝的大能，那麼為什麼要轉向律法的死法呢？上帝已寬恕了我們所有的過犯（西 2：13節後半部），以便我們在祂面前有完美的地位。
3. Free from the law
in Him (v. 14).
3. 脫離在祂內裡的律法（14節）。
Jesus
not only took our sins to the cross (1 Peter 2:24), but He also took the law to the cross and nailed it
there, forever out of the way. The law was certainly against us, because it was
impossible for us to meet its holy demands. Even though God never gave the Ten
Commandments to the Gentiles, the righteous demands of the law—God’s
holy standards—were “written in their hearts” (Rom. 2:12–16).
耶穌不僅將我們的罪孽帶到了十字架上（彼得一書2:24），而且還將律法帶到十字架上，永遠將它釘在十字架上。律法肯定是對我們不利的，因為我們無法滿足其神聖的要求。即使上帝從未向外邦人宣告十誡，律法的公義要求 — 上帝的聖潔標準 — 卻被“寫在他們的心版上”（羅 2：12-16）。
When He
shed His blood for sinners, Jesus Christ canceled the huge debt that was
against sinners because of their disobedience to God’s holy law. In Bible days,
financial records were often kept on parchment, and the writing could be washed
off. This is the picture Paul painted.
當耶穌為罪人流血時，耶穌基督取消了針對罪人的巨大債務，因為他們不服從上帝的聖潔律法。在聖經時代，財務記錄經常保存在羊皮紙上，並且文字可以被洗掉。這是保羅畫的畫。
How
could the holy God be just in canceling a debt? In this way His Son paid the
full debt when He died on the cross. If a judge sets a man free who is guilty
of a crime, the judge cheapens the law and leaves the injured party without
restitution. God paid sin’s debt when He gave His Son on the cross, and He
upheld the holiness of His own law.
聖潔的上帝怎麼會在取消罪債務上 "稱義" 呢？這樣，兒子死在十字架上時，兒子就償還了全部債務。如果法官將犯有罪行的人釋放，法官會降低法律效力，並讓受害方不予賠償。上帝將自己的兒子交在十字架上時償還了罪惡的債務，祂維護了祂自己律法的聖潔。
But
Jesus Christ did even more than cancel the debt: He took the law that condemned
us and set it aside so that we are no longer under its dominion. We are
“delivered from the law” (Rom. 7:6). We “are not under the law, but under
grace” (Rom. 6:14). This does
not mean that we are lawless, because the righteousness of the law is fulfilled
in us as we walk in the power of the Spirit (Rom. 8:4). Our relationship with
Jesus Christ enables us to obey God out of love, not out of slavish fear.
但是耶穌基督所做的不只是取消債務：祂將譴責我們的律法擱置一旁，以使我們不再受其挾制。我們是“從律法中解救出來的”（羅 7：6）。我們“不是在律法之下，而是在上帝恩典之下”（羅 6：14）。這並不意味著，我們是不法之徒，因為當我們行事為人藉由聖靈的力量時，律法的公義就在我們裡面得以實現（羅8：4）。我們與耶穌基督的關係使我們能夠出於愛而順服上帝，而不是出於奴役的恐懼。
Victorious
in Him (v. 15). Jesus not only dealt with sin and the law on the cross, but He
also dealt with Satan. Speaking about His crucifixion, Jesus said, “Now is the
judgment of this world; now shall the prince of this world be cast out” (John 12:31). The death of Christ on the
cross looked like a great victory for Satan, but it turned out to be a great
defeat from which Satan cannot recover. Jesus had three great victories on the
cross. First, He “disarmed the powers and authorities” (Col. 2:15 niv),
stripping Satan and his army of whatever weapons they held. Satan cannot harm
the believer who will not harm himself. It is when we cease to watch and pray
(as did Peter) that Satan can use his weapons against us.
在祂裡面得勝（第15節）。耶穌不僅處理罪惡和十字架上的律法，而且還處理撒旦。耶穌談到他的被釘十字架時說：“現在是這個世界受審判；這是世界的審判，現在要把這世界的王子趕出去”（約翰福音12:31）。基督在十字架上的死，對撒但來說像似是偉大的勝利，但事實證明這是巨大的失敗，撒但從此無法從中恢復。耶穌在十字架上取得了三項偉大的勝利。首先，祂“解除了權力和權威的武裝”（西 2:15 新國際版），從撒但和他的軍隊手中奪走了牠們持有的任何武器。撒但不能傷害那不會傷害自己的信徒。若當我們停止觀看和停止祈禱時（就像彼得一樣），撒但可以使用他的武器對付我們。
Second,
Jesus “made a public spectacle” (Col. 2:15 niv) of the enemy, exposing Satan’s
deceit and vileness. In His death, resurrection, and ascension, Christ vindicated
God and vanquished the devil.
其次，耶穌“公開展示了敵人”（西 2:15），暴露了撒但的欺騙和邪惡。基督在祂的死，復活和升天中，為上帝辯護並擊敗了魔鬼。
His
third victory is found in the word triumph. Whenever a Roman general won a
great victory on foreign soil, took many captives and much loot, and gained new
territory for Rome,
he was honored by an official parade known as “the Roman Triumph.” Paul alluded
to this practice in his Second Letter to the Corinthians (see 2 Cor. 2:14). Jesus Christ won a complete
victory, and He returned to glory in a great triumphal
procession (Eph. 4:8ff.). In this, He disgraced and defeated Satan.
在勝利一詞中找到了他的第三次勝利。每當羅馬將軍在異國他鄉取得重大勝利，奪取許多俘虜和大量戰利品並為羅馬贏得新領土時，他都會被稱為“羅馬勝利”的官方閱兵所榮耀。保羅在給哥林多人的第二封信中提到了這種作法（見林前2：14）。耶穌基督贏得了一次完全的勝利，他在一次偉大的凱旋遊行中回到了榮耀（弗4：8 比照研讀）。在這方面，祂羞辱了撒但，並擊敗了撒但。
You and
I share in His victory over the devil. We need not worry about the elemental
forces that govern the planets and try to influence men’s lives. The satanic
armies of principalities and powers are defeated and disgraced! As we claim the
victory of Christ, use the equipment He has provided for us (Eph. 6:10ff.), and
trust Him, we are free from the influence of the devil.
你和我分享主戰勝魔鬼的勝利。我們不必擔心控制行星，並試圖影響人類生活的基本力量。撒旦的公國和大國軍隊被擊敗，並遭到恥辱！當我們要求基督勝利時，使用祂為我們提供的裝備（弗6：10 比照研讀。），並相信祂，我們就不受魔鬼的影響。
What a
wonderful position and provision we have in Christ! Are we living up to it by
faith?
我們在基督裡有多麼奇妙的地位和供應！我們是否靠遵守信心而活？
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